Where should the hands be placed after ruku?

[AbuKhalid]

Shaykh al-Uthaymeen was asked:

What is the position of the hands after getting up from the rukoo’? I have seen people raise their hands and then place them on their chests and other people who raise them and keep them to their sides.

So he replied:

It seems that the Sunnah is to place the right hand on the left forearm, because of the general meaning of the Hadeeth of Sahl ibn Sa’d which was narrated by al-Bukhaaree:

“The people were commanded that a man should put his right hand on his left forearm when praying.”

If you look at the general meaning of this Hadeeth you will note that it says, “When praying” not “when standing.” Thus it will be clear that when standing after rukoo’ it is prescribed to put (the right hand on the left forearm); because when bowing (rukoo’) the hands are placed on the knees, and when prostrating they are placed on the ground, and when sitting they are placed on the thighs. But when standing – which includes standing both before and after rukoo’ – a person should place his right hand on his left forearm.
This is the correct view.

(Taken from Ash-Sharh al-Mumti’, 3/146)

 

[TashaN]

Just yesterday, me and my friend were talking about the scholars in general and how their students sometimes ruin everything and might go to the extreme to prove the other scholar--who isn't theirs--to be wrong.

My friend mentioned for me this exact case between Bin Baz and Shikh Al-Albani. While bin Baz thought the same as what you have described, Al-Albani saw that after ruku we should keep them to the sides. Both had their own proofs. May Allah forgive them and grant them his Janna, Amen. I think it doesn't matter how we put it because it's correct in both cases.

 

[AbuKhalid]

My friend mentioned for me this exact case between Bin Baz and Shikh Al-Albani. While bin Baz thought the same as what you have described, Al-Albani saw that after ruku we should keep them to the sides. Both had their own proofs. May Allah forgive them and grant them his Janna, Amen. I think it doesn't matter how we put it because it's correct in both cases.

Yes I am aware of this. Both have said that there is nothing wrong with either way of doing so. I used to put them at my sides by now I put them on my chest as I feel that this way has the strongest evidence. Al Albani said that they should be put at the side as there is no evidence to suggest otherwise, yet those who say they should be put on the chest have given the hadith contained above.

People should follow what they see as the strongest case, though both are legitimate.

I was watching a lecture the other day on fiqh and the teacher was speaking about this very issue. He said that the difference here is between the Madhabs. The Hanabalis say that they should be places on the chest while others say they should not.

Here is what Sheikh Al Albani said:

Shaykh al-Albaanee states:

He used to instruct them to be at ease in it; hence, he said to "the one who prayed badly",
...Next, raise your head until you are standing straight and every bone has taken its proper place - in another narration, When you rise, make your spine upright and raise your head, until the bones return to their joints. [1]

Footnote:
[1] Bukhaari & Muslim (first sentence only), Daarimi, Haakim, Shaafi`i & Ahmad. By 'bones' here is meant those of the spinal structure, the vertebrae, as has preceded in the main text.

NB: The meaning of this hadeeth is clear and obvious: to be at ease in this standing. As for the usage of this hadeeth by our brothers from the Hijaaz and elsewhere as evidence to justify placing the right hand on the left in this standing, it is far-removed from the meaning of the multitude of narrations of this hadeeth. In fact it is a false argument, since the placing mentioned is not referred to with regard to the first standing in any of the narrations or wordings of the hadeeth; therefore, how can "the bones taking their proper places" mentioned in the hadeeth be interpreted as referring to the right hand taking hold of the left before rukoo`? This would apply if all the versions of the hadeeth could be construed to mean this, so what about when they imply an obviously different meaning? In fact, this placing of theirs cannot be inferred from the hadeeth at all, since what is meant by "bones" is the bones of the spine, as confirmed by the Sunnah, "... he would stand straight until every vertebra returned to its place."

I, for one, am in no doubt that to place the hands on the chest in this standing is an
innovation and a leading astray, for it is not mentioned in any of the ahaadeeth about prayer, despite their large number. Had this practice any foundation, it would have reached us by at least one narration. Further, not one of the Salaf practised it, nor has a single leading scholar of hadeeth mentioned it, as far as I know.

 

[Adil]

The act of folding the hands and placing them on the chest by some (after ruku) has not been mentioned in any traditions and has not been established as the practice of any of the scholars from generations of the Sahabas, Tabieen and Tabi Tabe’een.

Based on our research there is absolutely no hadith that directly indicates to this practice. In general, there are many Ahadith which speak of the Prophet’s (S.A) ‘Standing Straight’ after coming from the ruku position. However, none of them speak about his practice of folding the hands on the chest as you have described. Additionally, the Sahabas who lived with him and learnt all his actions of salaah have not indicated to such a practice through their teachings or actions.

I think that some people have given an incorrect interpretation of the words used by Abu Humaid, which has been recorded by Imam Bukhari. Under the Chapter ‘Standing Straight with calmness upon raising one’s head from ruku’, Imam Bukhari has quoted the statement of Abu Humaid who says the ‘the Prophet (S.A) came up (from ruku) and stood straight until every vertebra (of his Spinal Column) came back to its (natural) place’. (Hadith No. 764 English translation and Pg. 110 Arabic Text)

A careful study of this statement shows that there is absolutely no mention of placing the hands on the chest. Instead this chapter was brought to show the emphasis which must be placed on standing straight in a calm manner when one comes up from the ruku position.

This point is further established from the traditions which Imam Bukhari has mentioned under this chapter. The first tradition narrated from Thabit from Anas (R.A) shows that he (the Prophet S.A) raised from the ruku position and stayed for a long duration, standing straight and upright. The second tradition from Ibn Ali Laila from Bara Bin Azib says that his time spent in the standing position after ruku and the time between his two sajdahs were equal to the time he spent in the ruku and sajdah positions. The third tradition narrates that he raised his head (from ruku) and stood straight for a while, as described by the companion Malik bin Huwairith from Abu Qilaba. (Bukhari)

In these three traditions, there is no mention or any direct or indirect indication to the act of placing one’s hands on the chest after rising from the ruku posture. Had it been done, the sahabas would have certainly narrated it and it would have become an established practice among the Sahabas, Tabieen and Tabi Tabieen but this has not been the case.

And Allah knows best.

 

[beenie]

there is a lot of variability in the prayer, as shown by the Prophet himself. it is like this for a reason, so we are not like robots.

 

[Abdul khaleq]

Assalam Alaikum to All Muslims

 

[Abdul khaleq]

Hi to all

 

[Abdul khaleq]

Ah! There's nothing like variability in salat,its actually you undestand it that way. Prophet said that " Deen is Easy". . . Regarding the placement of hands on chest after ruku is Mubah(optional) not Fard(Obligatory). . . May Allah guide us to the Manhaj as undestood by Salaf As Saaliheen.